The Operation of the Five Universally Pervasive Mental Factors

The concept of "all-accompanying" in the five universally interactive mental factors refers to the fact that these five mental factors accompany all consciousnesses and all dharmas. Whenever consciousness is operating, the five universally interactive mental factors are necessarily operating. Consciousness cannot operate, exist, or engage in discerning activities apart from these five mental factors. Similarly, within all dharmas, the five universally interactive mental factors of consciousness are present, because within all dharmas, there is at least the operation of the eighth consciousness and the seventh consciousness; consequently, the five universally interactive mental factors necessarily accompany the operation of these two consciousnesses.

The mutual co-arising of the five universally interactive mental factors means that these mental factors arise and operate together as a cluster. For instance, when the eighth consciousness gives rise to a dharma, all five universally interactive mental factors must accompany the eighth consciousness throughout its entire operation, without a single one missing. However, this is not necessarily the case for the sixth and seventh consciousnesses. After mental engagement (manaskāra) occurs in the sixth and seventh consciousnesses, contact (sparśa) may not follow, especially for the seventh consciousness (manas). Even after contact, feeling (vedanā) is not inevitable, especially for the seventh consciousness. Following feeling, perception (saṃjñā) may not necessarily occur, especially for the seventh consciousness. And after perception, volition (cetanā) may not necessarily follow, especially for the seventh consciousness. If the mental factors of the manas (seventh consciousness) do not proceed further, the six consciousnesses cannot manifest; even if they appear, they will vanish and cease operating. Particularly, if the volition mental factor of the manas does not arise, none of the six consciousnesses can appear. This reveals the manas' dominant ruling position and the extent of its authority.

The Buddha Dharma is profound. If thinking is not sufficiently potent, deviations easily arise. Yet, the thinking of the vast majority of people is deviant, and they are unable to recognize it themselves. Precisely because their own thinking lacks potency, they feel they have no choice but to accept the words of renowned individuals with one hundred percent faith, relying on a ready-made answer, believing it to be ultimate and reliable, unaware even if it is mistaken. This is an extremely common phenomenon within the current Buddhist community.